F I R S T T H E S S A L O N I A N
S.

CHAP. II.

In this chapter the apostle puts the Thessalonians
in mind of the manner of his preaching among them, ver. 1-6. Then of the manner of his
conversation among them, ver.
7-12. Afterwards of the success of his ministry, with
the effects both on himself and on them (ver. 13-16), and then apologizes for his
absence, ver. 17-20.

The Primitive Ministers. (a.
d. 51.)

1 For yourselves, brethren, know our entrance in
unto you, that it was not in vain: 2 But even after that we
had suffered before, and were shamefully entreated, as ye know, at
Philippi, we were bold in our God to speak unto you the gospel of
God with much contention. 3 For our exhortation was
not of deceit, nor of uncleanness, nor in guile: 4 But as we
were allowed of God to be put in trust with the gospel, even so we
speak; not as pleasing men, but God, which trieth our hearts.
5 For neither at any time used we flattering words, as ye
know, nor a cloak of covetousness; God is witness: 6
Nor of men sought we glory, neither of you, nor yet of
others, when we might have been burdensome, as the apostles of
Christ.

Here we have an account of Paul's manner of
preaching, and his comfortable reflection upon his entrance in
among the Thessalonians. As he had the testimony of his own
conscience witnessing to his integrity, so he could appeal to the
Thessalonians how faithful he, and Silas, and Timotheus, his
helpers in the work of the Lord, had discharged their office:
You yourselves, brethren, know our entrance in unto you.
Note, It is a great comfort to a minister to have his own
conscience and the consciences of others witnessing for him that he
set out well, with good designs and from good principles; and that
his preaching was not in vain, or, as some read it, was
not fain. The apostle here comforts himself either in the
success of his ministry, that it was not fruitless or in vain
(according to our translation), or as others think, reflecting upon
the sincerity of his preaching, that it was not vain and empty, or
deceitful and treacherous. The subject-matter of the apostle's
preaching was not vain and idle speculations about useless niceties
and foolish questions, but sound and solid truth, such as was most
likely to profit his hearers. A good example this is, to be
imitated by all the ministers of the gospel. Much less was the
apostle's preaching vain or deceitful. He could say to these
Thessalonians what he told the Corinthians (2 Cor. iv. 2): We have renounced the hidden
things of dishonesty, not walking in craftiness, nor handling the
word of God deceitfully. He had no sinister or worldly design
in his preaching, which he puts them in mind to have been,

I. With courage and resolution: We were
bold in our God to speak unto you the gospel of God, v. 2. The apostle was inspired
with a holy boldness, nor was he discouraged at the afflictions he
met with, or the opposition that was made against him. He had met
with ill usage at Philippi, as these Thessalonians well knew. There
it was that he and Silas were shamefully treated, being put in the
stocks; yet no sooner were they set at liberty than they went to
Thessalonica, and preached the gospel with as much boldness as
ever. Note, Suffering in a good cause should rather sharpen than
blunt the edge of holy resolution. The gospel of Christ, at its
first setting out in the world, met with much opposition; and those
who preached it preached it with contention, with great
agony, which denoted either the apostles' striving in their
preaching or their striving against the opposition they met with.
This was Paul's comfort; he was neither daunted in his work, nor
driven from it.

II. With great simplicity and godly
sincerity: Our exhortation was not of deceit, nor of
uncleanness, nor in guile, v. 3. This, no doubt, was matter of the
greatest comfort to the apostle—the consciousness of his own
sincerity; and was one reason of his success. It was the sincere
and uncorrupted gospel that he preached and exhorted them to
believe and obey. His design was not to set up a faction, to draw
men over to a party, but to promote pure religion and undefiled
before God and the Father. The gospel he preached was without
deceit, it was true and faithful; it was not fallacious, nor a
cunningly-devised fable. Nor was it of uncleanness. His gospel was
pure and holy, worthy of its holy author, tending to discountenance
all manner of impurity. The word of God is pure. There
should be no corrupt mixtures therewith; and, as the matter of the
apostle's exhortation was thus true and pure, the manner of his
speaking was without guile. He did not pretend one thing and intend
another. He believed, and therefore he spoke. He had no
sinister and secular aims and views, but was in reality what he
seemed to be. The apostle not only asserts his sincerity, but
subjoins the reasons and evidences thereof. The reasons are
contained, v. 4.

1. They were stewards, put in trust
with the gospel: and it is required of a steward that he be
faithful. The gospel which Paul preached was not his own, but the
gospel of God. Note, Ministers have a great favour shown them, and
honour put upon them, and trust committed to them. They must not
dare to corrupt the word of God: they must diligently make use of
what is entrusted with them, so as God hath allowed and commanded,
knowing they shall be called to an account, when they must be no
longer stewards.

2. Their design was to please God and not
men. God is a God of truth, and requires truth in the inward parts;
and, if sincerity be wanting, all that we do cannot please God. The
gospel of Christ is not accommodated to the fain fancies and lusts
of men, to gratify their appetites and passions; but, on the
contrary, it was designed for the mortifying of their corrupt
affections, and delivering them from the power of fancy, that they
might be brought under the power of faith. If I yet pleased men,
I should not be the servant of Christ, Gal. i. 10.

3. They acted under the consideration of
God's omniscience, as in the sight of him who tries our
hearts. This is indeed the great motive to sincerity, to
consider that God not only seeth all that we do, but knoweth our
thoughts afar off, and searcheth the heart. He is well acquainted
with all our aims and designs, as well as our actions. And it is
from this God who trieth our hearts that we must receive our
reward. The evidences of the apostle's sincerity follow; and they
are these:—(1.) He avoided flattery: Neither at any time used
we flattering words, as you know, v. 5. He and his fellow-labourers
preached Christ and him crucified, and did not aim to gain an
interest in men's affections for themselves, by glorying, and
fawning and wheedling them. No, he was far from this; nor did he
flatter men in their sins; nor tell them, if they would be of his
party, they might live as they listed. He did not flatter them with
fain hopes, nor indulge them in any evil work or way, promising
them life, and so daubing with untempered mortar. (2.) He
avoided covetousness. He did not make the ministry a cloak,
or a covering, for covetousness, as God was witness,v. 5. His design was
not to enrich himself by preaching the gospel; so far from this, he
did not stipulate with them for bread. He was not like the false
apostles, who, through covetousness, with feigned words made
merchandise of the people, 2 Pet.
ii. 3. (3.) He avoided ambition and vain-glory: Nor
of men sought we glory, neither of you nor yet of others,v. 6. They expected
neither people's purses nor their caps, neither to be enriched by
them nor caressed, and adored, and called Rabbi by them. This
apostle exhorts the Galatians (ch. v. 26) not to be desirous of
vain glory; his ambition was to obtain that honour which
comes from God, John v.
44. He tells them that they might have used greater
authority as apostles, and expected greater esteem, and demanded
maintenance, which is meant by the phrase of being
burdensome, because perhaps some would have thought this too
great a burden for them to bear.

The Primitive Ministers. (a.
d. 51.)

7 But we were gentle among you, even as a nurse
cherisheth her children: 8 So being affectionately desirous
of you, we were willing to have imparted unto you, not the gospel
of God only, but also our own souls, because ye were dear unto us.
9 For ye remember, brethren, our labour and travail: for
labouring night and day, because we would not be chargeable unto
any of you, we preached unto you the gospel of God. 10 Ye
are witnesses, and God also, how holily and justly
and unblameably we behaved ourselves among you that believe:
11 As ye know how we exhorted and comforted and charged every one
of you, as a father doth his children, 12 That ye
would walk worthy of God, who hath called you unto his kingdom and
glory.

In these words the apostle reminds the
Thessalonians of the manner of his conversation among them.
And,

I. He mentions the gentleness of their
behaviour: We were gentle among you, v. 7. He showed great mildness and
tenderness who might have acted with the authority of an apostle of
Christ. Such behaviour greatly recommends religion, and is most
agreeable to God's gracious dealing with sinners, in and by the
gospel. This great apostle, though he abhorred and avoided
flattery, was most condescending to all men. He accommodated
himself to all men's capacities, and became all things to all
men. He showed the kindness and care of a nurse that cherishes
her children. This is the way to win people, rather than to rule
with rigour. The word of God is indeed powerful; and as it comes
often with awful authority upon the minds of men, as it always has
enough in it to convince every impartial judgment, so it comes with
the more pleasing power, when the ministers of the gospel recommend
themselves to the affections of the people. And as a nursing mother
bears with frowardness in a child, and condescends to mean offices
for its good, and draws out her breast, cherishing it in her bosom,
so in like manner should the ministers of Christ behave towards
their people. The servant of the Lord must not strive, but be
gentle unto all men, and patient, 2 Tim. ii. 24. This gentleness and goodness
the apostle expressed several ways. 1. By the most affectionate
desire of their welfare: Being affectionately desirous of
you, v. 8. The
apostle had a most affectionate love to their persons, and sought
them, not theirs; themselves, not their goods; and to gain them,
not to be a gainer by them, or to make a merchandise of them: it
was their spiritual and eternal welfare and salvation that he was
earnestly desirous of. 2. By great readiness to do them good,
willingly imparting to them, not the gospel of God only, but
also our own souls, v.
8. See here the manner of Paul's preaching. He spared no
pains therein. He was willing to run hazards, and venture his soul,
or life, in preaching the gospel. He was willing to spend and be
spent in the service of men's souls; and, as those who give bread
to the hungry from a charitable principle are said to impart their
souls in what they give (Isa. xviii.
10), so did the apostles in giving forth the bread of
life; so dear were these Thessalonians in particular to this
apostle, and so great was his love to them. 3. By bodily labour to
prevent their charge, or that his ministry might not be expensive
and burdensome to them: You remember our labour and travail;
for, labouring night and day, &c., v. 9. He denied himself the liberty he
had of taking wages from the churches. To the labour of the
ministry he added that of his calling, as a tent-maker, that he
might get his own bread. We are not to suppose that the apostle
spent the whole night and day in bodily labour, or work, to supply
the necessities of his body; for then he would have had no time for
the work of the ministry. But he spent part of the night, as well
as the day, in this work; and was willing to forego his rest in the
night, that he might have an opportunity to do good to the souls of
men in the day time. A good example is here set before the
ministers of the gospel, to be industrious for the salvation of
men's souls, though it will not follow that they are always obliged
to preach freely. There is no general rule to be drawn from this
instance, either that ministers may at no time work with their
hands, for the supply of their outward necessities, or that they
ought always to do so. 4. By the holiness of their conversation,
concerning which he appeals not only to them, but to God also
(v. 10): You are
witnesses, and God also. They were observers of their outward
conversation in public before men, and God was witness not only of
their behaviour in secret, but of the inward principles from which
they acted. Their behaviour was holy towards God, just towards all
men, and unblamable, without giving cause of scandal or offence;
and they were careful to give no offence either to those who were
without, or to those who believed, that they might give no ill
example; that their preaching and living might be all of a piece.
Herein, said this apostle, do I exercise myself, to have always
a conscience void of offence towards God, and towards men,Acts xxiv. 16.

II. He mentions their faithful discharge of
the work and office of the ministry, v. 11, 12. Concerning this also he
could appeal to them as witnesses. Paul and his fellow-labourers
were not only good Christians, but faithful ministers. And we
should not only be good as to our general calling as Christians,
but in our particular callings and relations. Paul exhorted the
Thessalonians, not only informing them in their duty, but exciting
and quickening them to the performance of it, by proper motives and
arguments. And he comforted them also, endeavouring to cheer and
support their spirits under the difficulties and discouragements
they might meet with. And this he did not only publicly, but
privately also, and from house to house (Acts xx. 20), and charged every one of
them by personal addresses: this, some think, is intended by the
similitude of a father's charging his children. This expression
also denotes the affectionate and compassionate counsels and
consolations which this apostle used. He was their spiritual
father; and, as he cherished them like a nursing mother, so he
charged them as a father, with a father's affection rather than a
father's authority. As my beloved sons, I warn you,1 Cor. iv. 14. The manner
of this apostle's exhortation ought to be regarded by ministers in
particular for their imitation, and the matter of it is greatly to
be regarded by them and all others; namely, that they would walk
worthy of God, who hath called them to his kingdom and glory,v. 12. Observe, 1.
What is our great gospel privilege—that God has called us to his
kingdom and glory. The gospel calls us into the kingdom and state
of grace here and unto the kingdom and state of glory hereafter, to
heaven and happiness as our end and to holiness as the way to that
end. 2. What is our great gospel duty—that we walk worthy of God,
that the temper of our minds and tenour of our lives be answerable
to this call and suitable to this privilege. We should accommodate
ourselves to the intention and design of the gospel, and live
suitably to our profession and privileges, our hopes and
expectations, as becomes those who are called with such a high and
holy calling.

Effects of the Christian
Ministry. (a.
d. 51.)

13 For this cause also thank we God without
ceasing, because, when ye received the word of God which ye heard
of us, ye received it not as the word of men, but as
it is in truth, the word of God, which effectually worketh also in
you that believe. 14 For ye, brethren, became followers of
the churches of God which in Judæa are in Christ Jesus: for ye also
have suffered like things of your own countrymen, even as they
have of the Jews: 15 Who both killed the Lord Jesus,
and their own prophets, and have persecuted us; and they please not
God, and are contrary to all men: 16 Forbidding us to speak
to the Gentiles that they might be saved, to fill up their sins
alway: for the wrath is come upon them to the uttermost.

Here observe, I. The apostle makes mention
of the success of his ministry among these Thessalonians (v. 13), which is
expressed,

1. By the manner of their receiving the
word of God: When you received the word of God, which you heard
of us, you received it, not as the word of men, but (as it is in
truth) the word of God. Where note, (1.) The word of the gospel
is preached by men like ourselves, men of like passions and
infirmities with others: We have this treasure in earthen
vessels. The word of God, which these Thessalonians received,
they heard from the apostles. (2.) However, it is in truth the word
of God. Such was the word the apostles preached by divine
inspiration, and such is that which is left upon record, written in
the scriptures by divine inspiration; and such is that word which
in our days is preached, being either contained, or evidently
founded on, or deduced from, these sacred oracles. (3.) Those are
greatly to blame who give out their own fancies or injunctions for
the word of God. This is the vilest way of imposing upon a people,
and to deal unfaithfully. (4.) Those are also to blame who, in
hearing the word, look no further than to the ministry of men, who
are only, or chiefly, pleased with the elegance of the style, or
the beauty of the composition, or the voice and manner in which the
word is preached, and expect to receive their advantage herein.
(5.) We should receive the word of God as the word of God, with
affections suitable to the holiness, wisdom, verity, and goodness,
thereof. The words of men are frail and perishing, like themselves,
and sometimes false, foolish, and fickle: but God's word is holy,
wise, just, and faithful; and, like its author, lives and abides
for ever. Let us accordingly receive and regard it.

2. By the wonderful operation of this word
they received: It effectually worketh in those that believe,v. 13. Those who by
faith receive the word find it profitable. It does good to those
that walk uprightly, and by its wonderful effects evidences
itself to be the word of God. This converts their souls, and
enlightens their minds, and rejoices their hearts (Ps. xix.); and such as have this
inward testimony of the truth of the scriptures, the word of God,
by the effectual operations thereof on their hearts, have the best
evidence of their divine original to themselves, though this is not
sufficient to convince others who are strangers thereto.

II. He mentions the good effects which his
successful preaching had,

1. Upon himself and fellow-labourers. It
was a constant cause of thankfulness: For this cause thank we
God without ceasing, v.
13. The apostle expressed his thankfulness to God so
often upon this account that he seemed to think he never could be
sufficiently thankful that God had counted him faithful, and put
him into the ministry, and made his ministrations successful.

2. Upon them. The word wrought effectually
in them, not only to be examples unto others in faith and good
works (which he had mentioned before), but also in constancy and
patience under sufferings and trials for the sake of the gospel:
You became followers of the churches of God, and have suffered
like things as they have done (v. 14), and with like courage and
constancy, with like patience and hope. Note, The cross is the
Christian's mark: if we are called to suffer we are called only to
be followers of the churches of God; so persecuted they the
prophets that were before you, Matt. v. 12. It is a good effect of the gospel
when we are enabled to suffer for its sake. The apostle mentions
the sufferings of the churches of God, which in Judea were in
Christ Jesus. Those in Judea first heard the gospel, and they
first suffered for it: for the Jews were the most bitter enemies
Christianity had, and were especially enraged against their
countrymen who embraced Christianity. Note, Bitter zeal and fiery
persecution will set countrymen at variance, and break through all
the bonds of nature, as well as contradict all the rules of
religion. In every city where the apostles went to preach the
gospel the Jews stirred up the inhabitants against them. They were
the ringleaders of persecution in all places; so in particular it
was at Thessalonica: Acts xvii.
5, The Jews that believed not, moved with envy, took
unto them certain lewd fellows of the baser sort, and gathered a
company, and set all the city in an uproar. Upon this occasion,
the apostle gives a character of the unbelieving Jews (v. 15), enough to justify
their final rejection and the ruin of their place, and church, and
nation, which was now approaching. (1.) They killed the Lord
Jesus, and impudently and presumptuously wished that his blood
might be on them and their children. (2.) They killed their own
prophets: so they had done all along; their fathers had done
so: they had been a persecuting generation. (3.) They hated the
apostles, and did them all the mischief they could. They persecuted
them, and drove and chased them from place to place: and no marvel,
if they killed the Lord Jesus, that they persecuted his followers.
(4.) They pleased not God. They had quite lost all sense of
religion, and due care to do their duty to God. It was a most fatal
mistake to think that they did God service by killing God's
servants. Murder and persecution are most hateful to God and cannot
be justified on any pretence; they are so contrary to natural
religion that no zeal for any true or only pretended institution of
religion can ever excuse them. (5.) They were contrary to all
men. Their persecuting spirit was a perverse spirit; contrary
to the light of nature, and contrary to humanity, contrary to the
welfare of all men, and contrary to the sentiments of all men not
under the power of bigotry. (6.) They had an implacable enmity
to the Gentiles, and envied them the offers of the gospel:
Forbidding the apostles to speak to the Gentiles, that they
might be saved. The means of salvation had long been confined
to the Jews. Salvation is of the Jews, says our Saviour. And
they were envious against the Gentiles, and angry that they should
be admitted to share in the means of salvation. Nothing provoked
them more than our Saviour's speaking to them at any time
concerning this matter; this enraged the Jews at Jerusalem, when,
in his defence, Paul told them, he was sent unto the
Gentiles, Acts xxii.
21. They heard him patiently till he uttered these
words, but then could endure no longer, but lifted up their
voices, and said, Away with such a fellow from the earth, for it is
not fit that he should live. Thus did the Jews fill up their
sins; and nothing tends more to any person or people's filling up
the measure of their sins than opposing the gospel, obstructing the
progress of it, and hindering the salvation of precious souls. For
the sake of these things wrath has come upon them to the
uttermost; that is, wrath was determined against them, and
would soon overtake them. It was not many years after this that
Jerusalem was destroyed, and the Jewish nation cut off by the
Romans. Note, When the measure of any man's iniquity is full, and
he has sinned to the uttermost, then comes wrath, and that to the
uttermost.

Effects of the Christian
Ministry. (a.
d. 51.)

17 But we, brethren, being taken from you for a
short time in presence, not in heart, endeavoured the more
abundantly to see your face with great desire. 18 Wherefore
we would have come unto you, even I Paul, once and again; but Satan
hindered us. 19 For what is our hope, or joy, or
crown of rejoicing? Are not even ye in the presence of our
Lord Jesus Christ at his coming? 20 For ye are our glory and
joy.

In these words the apostle apologizes for
his absence. Here observe, 1. He tells them they were involuntarily
forced from them: We, brethren, were taken from you,v. 17. Such was the
rage of his persecutors. He was unwillingly sent away by night to
Berea, Acts xvii. 10. 2.
Though he was absent in body, yet he was present in heart. He had
still a remembrance of them, and great care for them. 3. Even his
bodily absence was but for a short time, the time of an hour. Time
is short, all our time on earth is short and uncertain, whether we
are present with our friends or absent from them. This world is not
a place where we are always, or long, to be together. It is in
heaven that holy souls shall meet, and never part more. 4. He
earnestly desired and endeavoured to see them again: We
endeavoured more abundantly to see your face with great desire,v. 17. So that the
apostle at least intended his absence should be but for a short
time. His desire and endeavour were to return again very soon to
Thessalonica. But men of business are not masters of their own
time. Paul did his endeavour, and he could do no more, v. 18. 5. He tells them that
Satan hindered his return (v.
18), that is, either some enemy or enemies, or the great
enemy of mankind, who stirred up opposition to Paul, either in his
return to Thessalonica, when he intended to return thither, or
stirred up such contentions or dissensions in those places whether
he went as made his presence necessary. Note, Satan is a constant
enemy to the work of God, and does all he can to obstruct it. 6. He
assures them of his affection and high esteem for them, though he
was not able, as yet, to be present with them according to his
desire. They were his hope, and joy, and crown of rejoicing; his
glory and joy. These are expressions of great and endeared
affection, and high estimation. And it is happy when ministers and
people have such mutual affection and esteem of each other, and
especially if they shall thus rejoice, if those that sow and those
that reap shall rejoice together, in the presence of our Lord
Jesus Christ at his coming.

The apostle here puts the Thessalonians in
mind that though he could not come to them as yet, and though he
should never be able to come to them, yet our Lord Jesus Christ
will come, nothing shall hinder this. And further, when he shall
come, all must appear in his presence, or before him. Ministers and
people must all appear before him, and faithful people will be the
glory and joy of faithful ministers in that great and glorious
day.